not sworn, remember, however, that merely claiming the protection of a government, implies some promise of being dutiful to it in return; and that a successful rebellion would not only tempt multitudes of our fellow-subjects to perjury, but lay our country, its laws and religion, at the absolute mercy of a faith-breaking church.

5

One thing more should be added here, for it cannot well be mentioned too often, that next to false swearing, false speaking and lying, whether in what we assert, or what we promise, is a grievous sin, and hateful to God and man. Though we do not call on our Maker to witness, yet he is a witness to whatever we say. And it is presumptuous wickedness to utter an untruth in the presence of the "God of truth." It is also, at the same time, very hurtful to other persons, and very foolish with respect to ourselves. For they who will lie to conceal their faults, or to carry their ends, are perpetually found out, disappointed and shamed, for the most part, in a very little while; and then, for ever after, they are distrusted and disbelieved, even when they speak truth; as, indeed, who can depend upon such, or who would venture to employ them? Many other faults may be borne, so long as honesty and sincerity last; but a failure in these cannot be passed over; so just is Solomon's observations, "The lip of truth shall be established for ever, but a lying tongue "is but for a moment."7

2. Another way of taking God's name in vain is, when we swear by it needlessly, though it be not falsely. For this, also, the word in vain signifies.

One way of doing so, is, by rash and inconsiderFor a vow being a promise made so

ate vows.

(5) This paragraph was added in the time of the Rebellion (7) Prov. xii. 19,

of 1745.

(6) Fsal. xxxi. 5.

lemnly to God, partakes of the nature of an oath. And there may, possibly, be sometimes good rea sons for entering into this kind of engagement. But vowing to do what there is no use in doing, is trifling with our Creator; making unlawful vows, is directly telling him we will disobey him; making such without necessity, as are difficult to keep, is leading ourselves into temptations; and, indeed, making any, without much thought, and prudent advice first, usually proves an unhappy snare. One vow we have all made, and were bound to make, that of our baptism, which includes every real good resolution. That, therefore, let us carefully keep, and frequently ratify, and we shall scarce have occasion to make any more.

Another very needless, and always einful, use of God's name, is by oaths in common discourse. Too many there are who fill up with them a great part of their most trifling conversation; especially, if ever so little warmth arises in talk, then they abound in them. Now, it is unavoidable, but persons who are perpetually swearing, must frequently perjure themselves. But were that otherwise, it is great irreverence, upon every slight thing we say, to invoke God for a witness, and mix "his holy and reverend name" with the idlest things that come out of our mouths. And what makes this practice the more inexcusable is, that we cannot either have any advantage from it, or any natural pleasure in it. Sometimes it arises from a hastiness and impatience of temper, which is but increased by giving this vent to it: whereas it is every one's wisdom, not to let it break out in any way, much less in such a way. But, generally, it is nothing more than a silly and profane custom, inconsiderately taken up; and there are the strongest reasons for laying it down immediately.

(8) Psal. cxi. 9.

It will make us disliked and abhorred by good persons, and scarce recommend us to the very worst. No person is the sooner believed for his frequent swearing; on the contrary, a modest, serious affirmation, is always much more regarded. And if any one's character is so low, that his word cannot be taken, he must think of other methods to retrieve it. For he will not at all mend matters, by adding his oath ever so often over. Then if swearing be affected, as becoming, it is certainly quite otherwise, in the highest degree. The very phrases used in it, as well as the occasions on which they are used, are almost constantly absurd and foolish; and surely profaneness can never lessen the folly. Besides, they make the conversation of men shocking and hellish. They are acknowledged to be disrespectful to the company in which they are used; and if regard to their earthly superiors can restrain persons from swearing, why should not the reverence owing to our heavenly Father do it much more effectually? But indeed the indulgence of this sin wears off by degrees all sense of religion, and of every thing that is good.

Justly therefore doth our Saviour direct: "But 66 I say unto you, swear not at all; neither by "heaven, for it is God's throne; nor by the earth, "for it is his footstool; neither by Jerusalem, for "it is the city of the great King; neither shalt "thou swear by thy head, for thou canst not "make one hair white or black. But let your "communication be, Yea, yea; Nay, nay; for "whatsoever is more than these, cometh of evil."9 That is, avoid, not only the grosser oaths, but all the silly refinements and softenings of them, which men have contrived, in hope to make them seem innocent; for, though the name of God be not expressed, yet if it be implied, by mentioning

(9) Matth. v. 34, 35, 36, 37.

something relating to God, instead of himself; indeed whatever form is used to disguise it, the intent is the same, and the effect will be, bringing a sacred obligation into familiarity and contempt. Keep yourselves, therefore, throughout the whole of your common conversation, within the bounds of a plain affirmation or denial; for whatever goes beyond these, proceeds from a bad turn of mind, and will produce bad consequences.

If, indeed, we be required to swear before a magistrate, or public officer, for the discovery of truth, and the doing of justice, this is, notwithstanding, lawful. For our Saviour forbids it only in our communication, our ordinary discourse; and he himself, our great pattern, answered upon oath to "the high priest, who adjured him by the "living God." Or, though we be not called upon by law, yet if some other weighty and extraordinary occasion should oblige us to call our Maker to witness, as St. Paul hath done, in more places than one of his Epistles; then also we may allowably do it, provided it be always with sincerity and reverence. For by oaths, thus taken, men are benefitted; and the name of God not profaned but honoured. But in our daily talk and communication with each other, it is our Saviour's peremptory precept, "Swear not at all:" a rule so evidently right and important, that even Heathens have strictly enjoined and followed it, to the shame of too many, who call themselves Christians.

Together with common swearing, should be mentioned another sin, very near akin to it, and almost always joined with it, that monstrous custom of cursing; in direct contradiction to all humanity, and to the express words of Scripture, Bless, and curse not."2 To wish the heaviest

(1) Matth. xxvi. 63.

(2) Rom. xii. 14.

judgments of God, and even eternal damnation to a person, for the slightest cause, or none at all; to wish the same to ourselves, if some trifling thing, that we are saying, be not true, which frequently after all is not true; amount to the most desperate impiety, if people at all consider what they say. And though they do not, it is even then thoughtlessly treating God, and his laws, and the awful sanction of them, with contempt; and blotting out of their minds all serious regard to subjects, that will one day be found most serious things."His delight was in cursing," says the Psalmist," and it shall happen unto him; he loveth "not blessing, therefore shall it be far from him."s

3. Besides the offence already mentioned, all indecent and unfit use of God's name in our discourse, though it be not in swearing and cursing, comes within the prohibition of this commandment. All irreverent sayings, and even thoughts, concerning his nature and attributes, his actions and his commands, fall under the same guilt; unless we are tormented with such thoughts, whether we will or not; for then they are only an affliction, not a sin. All sorts of talk, ridiculing, misrepresenting, or inveighing against religion, or whatever is connected with it, incur the like condemnation. Nay, even want of attention in God's worship, "drawing near to him with our mouths, "whilst we remove our hearts far from him," if it be wilfully or carelessly indulged, makes us chargeable, in its degree, with the sin of" taking "his name in vain."

4. Though we no way profane his name ourselves; yet, if we entice others to perjury and falsehood, or provoke them to rash oaths and curses, or give them any needless temptations to blaspheme God, to speak disrespectfully, or think

(3) Psal. cix. 16.

(4) Isa. xxix. 13.